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1
Newton, Richard. "Signifying on the World Religions Paradigm." Bulletin for the Study of Religion 44, no. 3 (September 7, 2015): 35–37. http://dx.doi.org/10.1558/bsor.v44i3.27908.
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The growing role of critical theory and postcolonial inquiry within the religious studies classroom has challenged the utility of the World Religions Paradigm. This has created a pedagogical opportunity for recreating the Religion 101 course. This essay introduces a course that uses signifying theory and the African American experience to consider "religion."
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Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (February 18, 2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.
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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Wiles, Lee. "Mormonism and the World Religions Discourse." Method & Theory in the Study of Religion 27, no. 1 (February 9, 2015): 1–30. http://dx.doi.org/10.1163/15700682-12341265.
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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintaining its established demarcations. This classificatory tension, which will likely increase in the future, reveals some of the underlying logics, semantic confusions, and power dynamics of comparative religion discourses, ultimately problematizing the categories of Christianity, world religion, and New Religious Movement as currently constituted.
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Swenson, Laura. "The Impact of World Religions on Conservatism." Journal of International Accounting Research 19, no. 2 (May 8, 2020): 197–218. http://dx.doi.org/10.2308/jiar-2020-048.
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ABSTRACT This study examines the association between world religions and the earnings attribute of conservatism. I group the major world religions into two sub-groups, Western and Eastern. Prior literature documents that followers of Western religions have a lower preference for risk relative to followers of Eastern religions. Prior literature also finds a lower preference for risk is associated with more conservative reporting. Using a large sample of firms listed on exchanges around the world, I find earnings of firms domiciled in countries with larger Western religious presence are more conservative. The results hold after using an indicator for whether the predominant religion in the country is a Western religion, controlling for religiosity, and using a sample of U.S. foreign registrants that file a 20-F reconciliation with the SEC. My study contributes to our understanding of how social norms affect financial reporting. JEL Classifications: G14; G15; M41.
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Gellman, Jerome. "I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion." European Journal for Philosophy of Religion 3, no. 1 (March 21, 2011): 43–66. http://dx.doi.org/10.24204/ejpr.v3i1.380.
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I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an alleged perennial philosophy. All this should involve a cooperative effort between analytic, comparative, and feminist philosophy of religion.
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Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions." Numen 45, no. 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.
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AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. From its beginnings in early modern Western Christianity, the system has spread haltingly and gradually to the rest of the world. Similar to the way the spread of the global political system brought about the discovery and construction of nations, the development of the religious system has resulted in the crystallization of ‘religions’, especially but not exclusively what we now call the world religions. The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.
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Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.
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In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, but, like other human sciences, has become strongly (self) reflexive. In the second part the most widely used text books are analysed. On the basis of this analysis it is argued that much could be gained by a close cooperation between students of the Study of Religion, educationalists and teachers involved in teaching about religions and religious education. The authors suggest various ways in which this could be done.
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Biallas, Leonard J. "Teaching World Religions Through Their Scriptures." Horizons 17, no. 1 (1990): 76–91. http://dx.doi.org/10.1017/s0360966900019733.
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AbstractTextbooks on world religions offer a vast amount of factual information that often overwhelms undergraduate students. Because they get lost in detail, the students find it difficult to appropriate the religious traditions into their own experience. Is there a different approach to the religions—one that does not get too bogged down in historical dates or various philosophical movements, yet still remains academically respectable—that might better help them to appreciate the religious traditions? I want to suggest that one possible method might be to study selected key passages from the scriptures of the various religions, in particular their stories (rather than other literary forms). Such stories, whether narratives or parables, exist in the scriptures of all the major world religions. Carefully selected for their transformative and paradigmatic power, these stories easily lead into discussions of doctrines, rituals, ethics, and the other phenomenological dimensions of religion. More importantly, certain basic themes in these stories—desire for the direct experience of God, forgiveness, martyrdom, duty, balance of self-nature-society, and self-forgetfulness, for example—transcend their formulation in any one specific world religion. Student awareness of these and other archetypal themes is a healthy step in appropriating the cultural and spiritual life of their own religious traditions.
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Abid Naeem, Atiq ur rehman, and Hafiz Saeed Ahmad. "تقابل ادیان اور آفاقیت کی تشکیل: معاصر مواقف کا تجزیہ." مجلہ اسلامی فکر و تہذیب 2, no. 2 (December 26, 2022): 16–25. http://dx.doi.org/10.32350/mift.22.02.
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The Comparative Study of Religions is a branch of study that emerged in the West during the late nineteenth century. Being a branch of Social Sciences, Comparative Religions nourishes in a scientific environment; and therefore, started viewing religion as a secular branch of study and a subjective phenomenon. The term, ‘Comparative Study’ has been used as synonymous with Science of Religions, History of Religions and Philosophy of Religions. However, the paradigm of Comparative Religions differs from the traditional pattern of study of other religious traditions and faiths, viz. to prove the authenticity and veracity of one’s own religion over other religions. This paper intended to highlight the concept, history, objectives and paradigm of Comparative Religions. The Western modern Comparative Religionists employs it to develop a sound understanding of the history, origin, and structure (including religious beliefs, rituals, morals and other important teachings) as well as agreements and differences among various religions of the world. The objective of this kind of study is to create impartial observers of other religions; and to develop a universality to the world’s religion that can be acceptable to the whole of humanity.
Keywords: Comparative Religions, History of religions, Individualism, Philosophy of religions, Universalism.
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Acres, William. "Re-Imagining “Religion”: World Religions and the Non-“Religious” Context." Global Studies Journal 3, no. 1 (2010): 43–56. http://dx.doi.org/10.18848/1835-4432/cgp/v03i01/40654.
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Tayob, Abdulkader. "Religion as Culture and Text." Religion & Theology 23, no. 3-4 (2016): 403–18. http://dx.doi.org/10.1163/15743012-02303007.
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Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.
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Oostveen, Daan F. "Multiple Religious Belonging and the ‘Deconstruction’ of Religion." Exchange 47, no. 1 (January 18, 2018): 39–52. http://dx.doi.org/10.1163/1572543x-12341466.
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Abstract In this article I briefly survey the meaning of ‘religion’ in the context of multiple religious belonging and the consequences of the so-called deconstruction of religion to it. I argue that we can distinguish three hermeneutics on religion and religious diversity in theology and religious studies: a hermeneutics of multiple religions, a hermeneutics of hybrid religiosity and a hermeneutics of deconstruction. Both a hermeneutics of hybrid religiosity and a hermeneutics of deconstruction challenge the common understanding of multiple religious belonging as belonging to multiple religious traditions. Following Wouter Hanegraaff and Paul Hedges, I will argue that the deconstruction of religion could make us aware that the idea of religious traditions are ultimately reified imaginative formations, which give rise to the so-called ‘World Religions’ paradigm. Following from this, we can learn how the imagination of multiple religions to which an individual can belong is always in interaction with the imagination of a hybrid or dynamic religious belonging.
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Paleshko, Yana, Nataliia Nebaba, and Hanna Bohorodytska. "Role of the religious factor in the genesis and development of civilizations of the world." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 11, no. 22 (2021): 87–96. http://dx.doi.org/10.34079/2226-2830-2021-11-22-87-96.
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Analyzing the socio-religious spheres of the world countries and the trends of social development that currently dominate the world, the strategic vision and connection of civilizations and religious movements are considered. The role of the religious factor in the development of world civilizations, the peculiarities of the influence of religious currents on relations in different parts of the world are analyzed. The influence of globalization on the development of religious movements and the peculiarities of their influence in the modern world are determined. Religion is seen as a foundation of morality and as a developmental factor of the culture of civilizations. At present, humanity is at the stage of constant development in social, political and economic aspects. In the civilizational aspect, the problem of the modern world is the need to unite and cooperate the population to solve global problems, taking into account the historical development of civilizations. Any civilization is imbued with certain beliefs and therefore one of the fundamental components of any civilization is religion. Analyzing the global development trends and realizing the impact of religion on the development of civilization, it is necessary to study in detail the new religions and their possible impact on society. Any civilization is imbued with certain beliefs, therefore one of the fundamental components of any civilization is religion. Religion arose in the society as a result of social interaction, cognitive process of the world and with an emotional connotation of perception of reality. The main common feature that unites all religions of existing civilizations is the belief in the impossible. The peculiarity of each civilization is reflected in religion - it is an element of the internal structure of the person, enshrined by the life experience of the individual, the whole set of his experiences and it distinguishes significant, essential for this person from the insignificant, transient. It should be noted that in the modern world so-called "non-traditional religions" appear, which have a significant impact on people's worldview. More attention should be paid to the study of the influence of religious movements on each individual, ast is religious teachings that can both unite and divide the population, as well as influence not only the moral state of an individual, but also their actions.
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Jevtić, Miroljub. "RELIGION AND RELATIONS BETWEEN GENDERS." ARAB AND ISLAMIC WORLD - THE VIEW FROM INSIDE 2, no. 1 (June 1, 2008): 145–58. http://dx.doi.org/10.54561/prj0201145j.
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Contemporary world rests on an idea of an inalienable equality regardless of one’s faith, ethnicity or race. An important factor that impacts such inalienable equality is religion. Religions have a well developed view of the world and society that includes detailed arrangements between genders. In some religions, the legal social construct is very much related to the theology. These religions demand that the rules of familial relations acquire the power of positive rights. It is through these channels that religious tradition and practice become part of a legal structure in some parts of the world. The consequences are felt on the social and political relations between genders as well as on relations between religions in those societies.
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Saleh, Saba Nawfal, and Muhammad Hadi Shehab. "Features of the Jewish religion, doctrinal, legal, and moral." Islamic Sciences Journal 14, no. 1-1 (February 17, 2023): 109–24. http://dx.doi.org/10.25130/jis.23.14.1.1.6.
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The heavenly religions that were known in this world and had their written laws are three religions, which are the Jewish religion, the Christian religion and the Islamic religion, and before these religions, people’s religion was according to what came from an oral approach by the prophets and messengers, except for what was said about the scriptures of Abraham, and it was a judgment There are no legal rulings in it, and each of these three monotheistic religions had what distinguishes one from the other, in terms of features and characteristics that made each of them an identity with which to be known, so I liked to write about the religious identity in the three religions, so my thesis was tagged with it. Asking the Almighty Allah to grant me success in completing it, for He is the Guardian and the One who is capable of it. This research dealt with the Jewish religion, its most important features, and the places of knowing the Jewish identity in it. Then I showed the definition of the Jewish religion, and its most prominent prophets, and it has three demands. The second requirement: the characteristics of legitimacy in the Jewish religion, and the third requirement: the principles of ethics in the Jewish religion.
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Abado, Abraham Lubem, and Ogaba Solomon Isenyo. "A CRITICAL APPRAISAL OF RELIGION AS A TOOL FOR VIOLENCE BY STATE AND NON-STATE ACTORS." Social Sciences, Humanities and Education Journal (SHE Journal) 2, no. 2 (May 31, 2021): 189. http://dx.doi.org/10.25273/she.v2i2.9506.
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There's no gainsaying that the negative dimensions and the influence of various religions on humanity today is worrisome because most religions if not all, preaches peace, Justice and Equality, yet, same religions are used to fan embers of disunity amongst the people of our world. As seen in the various extremist attacks going on in our contemporary societies. Looking at the rise of various religious sects against one another and the society in general, some disturbing questions come to mind; ''What is the very essence of religion? If religion preaches peace, what then, is the interplay between religion and violence? In an attempt to answer these questions, hence the birth of this research. The research uncovered that the very foundations in which most religions for example Islam and Christianity was built have been perverted over time due to human selfish desires. The research however recommends that there's a need for all State and Non-state Actors to properly trace back to the very essence and foundations on which each religion was built to enhance the culture of religious tolerance amongst various religious sects.
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ZAMULINSKI, BRIAN. "Religion and the pursuit of truth." Religious Studies 39, no. 1 (March 2003): 43–60. http://dx.doi.org/10.1017/s0034412502006339.
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This is a new argument to the effect that religions are not truth-oriented. In other words, it is not a fundamental function of religion to represent the world accurately. I compare two hypotheses with respect to their likelihood (in A. W. F. Edwards's technical sense). The one which entails that religion is not truth-oriented is a better explanation than its competitor for a number of empirical observations about religion. It is also at least as probable. I point out that, once one has established that religions are not truth-oriented, it is possible to argue that religions are false and it is possible to run a sound ad hominem argument against religious believers who advance religious claims. I suggest that the results are early ones and that what matters is evaluating religion in the way I illustrate in this paper. The ad hominem argument shows that the question of whether religion is truth-oriented is particularly important.
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Khan, Mr Haroon Rashid, and Aziz Ahmad Khan. "ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ." Al-Duhaa 1, no. 02 (February 25, 2021): 119–28. http://dx.doi.org/10.51665/al-duhaa.001.02.0038.
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It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the large and most popular religious are Christianity, Islam, Hinduism, Judaism, Buddhism and Sikhism. In the Aryan era, the Hindus were believers in one God, just like the like Muslims. Then gradually the number of Gods increased to millions, in this article we will compare the concept of God in Islam and Hinduism with the definition of both religions.
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Shepetiak, Oleh. "THE NEGOTIATION ON DEATH IN THE WORLD RELIGIONS." Sophia. Human and Religious Studies Bulletin 22, no. 2 (2023): 59–64. http://dx.doi.org/10.17721/sophia.2023.22.12.
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To explain the essence of religion, we have to answer the questions: why do we need a religion and what part does a religion play in human life? Religion researchers compiled an excellent list of religious functions. The author of this research focused on only one function of religion. This is to answer the eternal human question about life and death. The man wants to live and to overcome. He invests many resources in this goal's achievement. Every religion tries to explain the essence of death and tries to answer the question of its negotiation. The followers of most religions in the world are sure that God created man for eternal and immortal life. But in the past, a bad case happened. Its consequence was human death. In Christianity, this case is called an original sin. Ever since people first sinned, they have begun to die. The original sin changed the material part of man because it brought death to him. But it could not change the human essence. Because God wanted to create an immortal man, a man always wants to have eternal life and has a negative attitude towards death. The mission of religion is not only to give a theoretical explanation, but primarily to create a practical means of salvation. That is why religions not only explain how death entered human reality, but also offer ways for humans to be saved. All religions in the world explain the causes of death in the same way. On the other hand, they explain the methods of salvation in different ways. The author of this research defines four classical answers to the question of human salvation. The first answer concerns the group of religions that includes Christianity, Judaism, Islam, and Zoroastrianism. The followers of this religion see salvation in the resurrection of the dead. God loves people so much that he disagrees with a man's death. God tolerates man's choice to do what he did in the moment of original sin. Therefore, man will necessarily die. However, God gives him one more possibility. It is man's resurrection for eternal life. The second answer concerns the group of Indian religions (Hinduism, Buddhism, and Jainism). The followers of this religion are sure that death is inevitable. If the man was born, he would have to die. To not die, a man must not be born. Because the followers of the Indian religions believe in reincarnation, they call upon their followers to live so as to achieve nirvana, i.e., leave the regeneration circle. Then man will not be born; therefore, he will not die. The third answer concerns Plato's philosophical doctrine and Gnostics. They are sure that the material body is the cause of all man's misfortune and death. Though death is bad, it is good to die, because a dying man gets rid of death for ever. The fourth answer concerns the followers of many ancient religions. Their ideas about death were hazy and buried. They were sure that death was not the end of human life, but their representation of the afterlife was pessimistic.
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Bishwanath Sharma, Laimayum, and Thokchom Shantilata Devi. "Truth, Identity, Pluralism in Contemporary Society - Gandhi's Response." Tattva Journal of Philosophy 13, no. 1 (September 21, 2021): 1–15. http://dx.doi.org/10.12726/tjp.25.1.
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This paper explores Gandhi’s attitude towards diversity of religions and examines as to how he attempted to bring inter-faith harmony. Religious diversity has been a topic of serious debate in the contemporary philosophical discourse on understanding religion. Religious pluralism is one of the approaches that deal with issues concerning the diversity of religions. It is believed that no single religion can make absolute claims about the nature of divine reality, its relation to man and the world. It stands in direct opposition to exclusivism, inclusivism and also to fundamentalism by denying that any one religion is the sole possession of the whole truth. Different religions seem to put forward different and incompatible interpretations about the nature of ultimate reality, about the modes of divine activity, the nature and destiny of the human race.
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Balasuriya, Tissa. "Religion for Another Possible World." Exchange 34, no. 3 (2005): 179–207. http://dx.doi.org/10.1163/157254305774258708.
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AbstractFigures derived from statistics show that large numbers of inhabitants of Europe have migrated all over the world in the past. Nowadays they still dominate economic and technological developments causing injustice in many countries, mainly outside Europe. As a result the economic system of the world is fundamentally unjust. Moreover the technological development supports the dominating powers at the cost of the poor and the oppressed. In the meantime a religious awakening is taking place. Unfortunately this religious renaissance tends to promote violence in many parts of the world. Therefore another religion is needed for another possible world. The second part of the article delineates the outlines of that other religion, which the main world religions seek for mutual contact and disclose the dangerous relationship between religion and power in many areas hoping to attain real conversion: choosing for the humanist core each world religion possesses.
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White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (September 7, 2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.
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Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.
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Iqbal, Asep Muhamad. "WHEN RELIGION MEETS THE INTERNET (Cyber-Religion and the Secularization Thesis)." Jurnal Komunikasi Islam 6, no. 1 (August 22, 2017): 1–28. http://dx.doi.org/10.15642/jki.2016.6.1.1-28.
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This article examines the presence of cyber-religion, the worldwide increasing use of the Internet for religious purposes, in which religion is migrating online as its strategies of adaptation and shaping a new environment. It aims to look at the phenomenon of religious migration to virtual world and its possible implications for secularization thesis. The article argues that the massive emergence of online religion serves a (another) counterpoint to the prediction of the end of religion in modern society as proposed by the proponents of secularization theory. It also claims that religious use of the Internet among religion surfers has no significant impacts on the real world organized religions and their religious communal identity.
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MacLachlan, Heather. "Introduction to Special Issue, Music in World Religions: A Response to Isabel Laack." Religions 12, no. 12 (November 25, 2021): 1044. http://dx.doi.org/10.3390/rel12121044.
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This article serves to introduce a special issue of Religions, titled Music in World Religions. A 2015 article by religion scholar Isabel Laack claimed that the study of music and religion has been neglected by Laack’s peers in the field of religions. Responding to Laack, I argue that scholars of music have been making important contributions to the study of music and religion and, indeed, have been addressing the twelve specific topics she highlights for decades. After summarizing academic works which respond to Laack’s twelve categories of inquiry, I introduce each of the articles in this special issue, showing that each of these also address the gap in the literature that Laack perceived. Ultimately, I argue that transdisciplinarity in the study of music and religion is alive and well, and is exemplified both by historic writings and by those contained in Music in World Religions.
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Mafuta, Willy L., and Chammah J. Kaunda. "Recovering African Religions as “World Religions”: The Case of the Zulu Religion." Black Theology 19, no. 2 (May 4, 2021): 122–34. http://dx.doi.org/10.1080/14769948.2021.1955179.
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Jiang Sun. "Representing Religion - “Chinese Religions”at the 1893 Chicago World Parliament of Religions -." CONCEPT AND COMMUNICATION ll, no. 6 (December 2010): 133–68. http://dx.doi.org/10.15797/concom.2010..6.005.
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Jafar, Ali. "Extended Meaning of Prophet and Prophecy: Reviewing “New Shelter” of Ahmadiyyah and Mormonism." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 1. http://dx.doi.org/10.22515/dinika.v3i1.129.
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This study looks at the contemporary phenomena of the birth of two religions within Islam and Christianity, namely Ahmadiyyah and Mormonism. Through the frame of world religion classification, this study emphasizes what makes these sects become and classified by many scholars as ‘New Religions’ while other sects are not. This study re-looks at how hybrid religions have been crafted, developed and classified based on the age of the religion and where those religions first appeared, this study also looks at the historical process of how these hybrid religions became new religions. By considering the historical process, understanding prophecy, religious teaching, believe and particular interpretation over the main religions, this study aims to understand the emergent process of ‘new religions’ as temporary shelters for illegitimate sects. By comparing two sects, I conclude that these new religions have some common grounds which can be seen through interpreting the meaning of ‘prophet’ and ‘prophecy’, religious entities that make these sects excluded from the big umbrellas they are under Islam and Christianity. Keywords:Religion, Sect, Prophet, Prophecy
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Fernando, Sahayadas. "Revitalizing Catholic Social Thought in a Multireligious World." Journal of Catholic Social Thought 20, no. 1 (2023): 123–41. http://dx.doi.org/10.5840/jcathsoc20232017.
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Religion does influence personal choices and behavior, even today. In a multireligious society, religions and religious groups influence social life and public policy considerably. Hitherto, Catholic social teaching, thought, and practice were essentially, if not exclusively, based on the Christian vision of socioeconomic and political realities, without paying much attention to the existence and role of the world’s great religions and religious traditions in this endeavor. To revitalize Catholic social teaching in today’s world, the Church must enter into critical dialogue with non-Christian religions and harness their contribution to sociopolitical transformation. The teachings of Pope Francis, especially in recent social encyclicals, emphasize the importance of such conversations and identify possible paths to pursue.
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Shakeel, Samia, Shakeel Ahmed, and Imran Ahmad Sajid. "Interfaith Collaboration: The Case of PCWR-FF in Contextualizing Postmodern Realities in Pakistan." Pakistan Journal of Applied Social Sciences 14, no. 2 (September 8, 2023): 21–39. http://dx.doi.org/10.46568/pjass.v14i2.739.
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Religious and faith-based organizations are extremely important for interfaith harmony. With a sizable Muslim population, Pakistan is a multi-cultural, multi-ethnic, and multi-religious country. Numerous other religions exist, including Buddhism, Christianity, Hinduism, and Sikhism. The non-Muslim Kalashi minority also resides in Khyber Pakhtunkhwa. From a modernist perspective, the religious affairs in the country were static in the sense that every Religion was confined to its sphere of influence and dialogue as a process of understanding was outside of this equation. In this study, we examine how a postmodern perspective takes shape in Pakistan in the increasing role of those interfaith organizations that believe in religio-cultural harmony and plurality. The Pakistan Council of World Religions-Faith Friends (PCWR-FF) is one platform that encourages dialogue, tolerance, and global collaboration among followers of different faiths. This study shows that all religious leaders concur with most postmodern ideas, including collectivism, equality, pluralism, and interfaith cooperation. The followers of each Religion are keenly conscious of the followers of the other religions. Religious leaders are encouraged by PCWR-FF to adopt postmodern concepts. It gives followers of many faiths a place to gather, converse, and understand one another. Hence, Pakistan has become more tolerant of other religions.
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Dunbar, RIM. "Religion, the social brain and the mystical stance." Archive for the Psychology of Religion 42, no. 1 (January 29, 2020): 46–62. http://dx.doi.org/10.1177/0084672419900547.
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This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.
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Cho, Kyuhoon. "Porous Secularity: Religious Modernity and the Vertical Religious Diversity in Cold War South Korea." Religions 15, no. 8 (July 25, 2024): 893. http://dx.doi.org/10.3390/rel15080893.
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Beyond the once dominant secularization thesis that anticipated the decline of religion in the modern era, the academic study of religion has in recent decades revisited secular as one of the factors that shape religion and religions in the globalized world. Against this theoretical backdrop, in this article, I use the case of South Korea to explore how secular and religion interacted in contemporary global society. It focuses on describing the postcolonial reformulation of secularity and the corresponding discursive and organizational transformation of religious diversity in Cold War South Korea. The Japanese colonial secularism rigidly banning the public and political engagement of religion was replaced by the flexible secular-religious divide after liberation of 1945. The porous mode of secularity extensively admitted religious entities to affect processes of postcolonial nation-building. Religious values, interests, and resources have been applied in motivating, pushing, and justifying South Koreans to devote themselves to developing the national community as a whole. Such a form of secularity became a critical condition that caused South Korea’s religious landscape to be reorganized in a vertical and unequal way. On one hand, Buddhist and Christian populations grew remarkably in the liberated field of religion, while freedom of religion was recognized as a key ideological principle of the anticommunist country. On the other hand, folk beliefs and minority religious groups were often considered “superstitions”, “pseudo religions”, “heretics”, or even “evil religions”. With the pliable secularity at work, religious diversity was reorganized hierarchically in the postcolonial society.
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Adi, Brian Trinanda Kusuma. "Perennialism Approach toward the Unity of Religions." Jurnal SUARGA: Studi Keberagamaan dan Keberagaman 2, no. 2 (October 30, 2023): 01–11. http://dx.doi.org/10.24090/suarga.v2i2.9635.
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The formation of a sound interreligious dialogue concept is essential if different religious believers are to coexist peacefully. Many well-known religious experts have been working very hard to establish a foundation for interreligious discussion. Some of them have made an effort to conceptualize the notions of religious unity, in which all the many religions in this multireligious world could find common ground. placed. Let's start by looking at how people now interact with religion. People who argue that all religions' teachings are relative reject the idea that every one of them conveys the absolute truth. This is one of several kinds of human attitudes toward religion. They can be categorized as "relativists." People who reject all other religions and only accept their own as absolute are in the second group. This concept might be referred to as "exclusivism." People who look for a means to accept all religions as true fall into the third type. "Universalism" is the concept in question. We now have a better understanding of how people respond to the diversity of religions in "a highly globalized world," but we must ask again: how did people learn to adopt these mindsets?
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Коваленко, С. А., and А. М. Солнцев. "The Relationship between States and Religion: an Overview of the Situation in the World." Праксис, no. 2(7) (December 27, 2021): 117–24. http://dx.doi.org/10.31802/praxis.2021.7.2.008.
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В рамках настоящей статьи рассматриваются взаимоотношения государств и религий во всем мире. Приводится следующая классификация государств в этом отношении: государства, поддерживающие одну религию; государства, отдающие предпочтение нескольким религиям; государства, не отождествляющие себя ни с какими конкретными убеждениями или вероисповеданием; государства, осуществляющие строгий контроль над религиозными учреждениями на своей территории или негативно относящиеся к религии в целом. Авторы делают вывод, что в целом имеющиеся разнообразные подходы к взаимоотношениям государства и религии продиктованы различным культурным и политическим аспектами, но определенную опасность с точки зрения международного права несет только та модель государственно-церковных отношений, которая дискриминирует или запрещает определенные религии. This article examines the relationship between states and religions around the world. The following classification of states is given in this respect: states supporting one religion; states with a preference for several religions; states that do not identify themselves with any particular belief or religion; states that exercise strict control over religious institutions on their territory or have a negative attitude towards religion in general. The authors conclude that, in general, the various approaches to the relationship between the state and religion are dictated by various cultural and political aspects, but from the point of view of international law, only the model of state-church relations that discriminates or prohibits certain religions carries a certain danger.
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Wijsen, Frans. "Religious Heritage and Water Management." Blue Papers 1, no. 2 (December 1, 2022): 60–67. http://dx.doi.org/10.58981/bluepapers.2022.2.06.
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Water is central to most religions. However, the treatment of water in those religions is often far from holy. With examples from the Netherlands and Indonesia, this article shares insights concerning the intricate link between water, religion and world views. In recent decades, religious and interreligious institutions and organizations have taken stands against wastage and pollution and for the sustainable uses of water. As it turns out, religion can be an obstacle to, but also a source of, environment-friendly practices.
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Alberts, Wanda. "Reconstruction, Critical Accommodation or Business as Usual? Challenges of Criticisms of the World Religions Paradigm to the Design of Teaching Programmes in the Study of Religions." Method and Theory in the Study of Religion 29, no. 4-5 (November 16, 2017): 443–58. http://dx.doi.org/10.1163/15700682-12341404.
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AbstractThis article discusses the challenge of criticisms of the world religions paradigm to the design of teaching programmes in the academic Study of Religions, in general and with a particular focus on didactics-related courses as part of teacher training programmes. It uses the design of a particular Bachelor programme at a German university as an example for the general challenge of teaching about religion in an emancipatory framework that critically reflects its own presuppositions, both at university and school levels. Taking seriously recent criticisms of the world religions paradigm, it is argued, involves a shift of focus from the communication of supposedly given knowledge about religions to the communication of critical competences in analysing different types of discourse about religion, religions or “world religions.”
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Kgatle, Mookgo Solomon. "Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism." International Bulletin of Mission Research 48, no. 1 (January 2024): 103–12. http://dx.doi.org/10.1177/23969393231182053.
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African Pentecostalism is in continuity with popular religion in linking African challenges and problems to the spirit world. However, Allan Anderson, a leading Pentecostal theologian, argues that this continuity should be studied simultaneously with the discontinuity between African Pentecostalism and certain popular religions. Based on this argument, there exists a tension between continuity with certain popular religions in African Pentecostalism on the one hand, and discontinuity with certain aspects of it on the other hand—hence the concept “dis/continuity.” Seeking a balance, this review article explores Anderson’s text in regards to both the context of African Pentecostalism’s continuity with popular religion, where there is connection between people’s challenges and the spirit world, and the context of discontinuity, where African Pentecostalism is delinked from certain aspects of popular religion based on the very different ways in which African Pentecostalism addresses people’s various problems. In summary, while African traditional religions as an expression of popular religion use different mediums to find solutions, African Pentecostalism uses the power of the Holy Spirit for the same.
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Harjuna, Muhamad. "Dialog Lintas Agama dalam Perspektif Hans Kung." Living Islam: Journal of Islamic Discourses 2, no. 1 (June 30, 2019): 55. http://dx.doi.org/10.14421/lijid.v2i1.1694.
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This article discusses religious imperative in contributing to humanitarian problems, and is responsible for bringing about world peace. To make religion a source or principle to bring about peace, then it takes efort to dialog a religion with reality. In the case it will be discussed with a interreligious dialogue in the perspective of Hans Kung. According to Hans Kung, there is no world peace without the peace of religions. No peace of religions without a interreligious dialogue, and no interreligious dialogue without dives for the foundation of religions. The purpose of the interreligious dialogue according to Hans Kung is to reinvent religious souls so that it can be donated to various humanitarian problems. Hans Kung offered a constructive dialogue to built a consensus together with the purpose to create world peace. In the transition from the modern era to the postmodern era, Kung suggested a modern theological model called a critical ecumenical theology. Hans Kung also offers the importance of seeking a global ethic. Kung effort to set up a global ethic has a dual purpose, that is, to promote peace between religions and to “cure” the world that have a crisis of meaning, value, and norm. In addition, Kung also invited the religious people to make changes in the culture of the ko-existence to pro-existence. Kung also seeks to build a culture without violence. According to Hans Kung, the true religion is not only that does not conflict with humanity but also perfect humanity.
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Lapis, Giovanni. "Teaching Asian Religions through the Internet—How Online Representations Interact with Dynamics of Eurocentrism, Orientalism, and Confessionalism in the Case of Italian Teaching of Catholic Religion." Religions 15, no. 6 (June 19, 2024): 749. http://dx.doi.org/10.3390/rel15060749.
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The religions of South and East Asia resist Eurocentric interpretations, such as the so-called World Religion Paradigm. However, they are subjected in various ways to hetero- and auto-orientalist representations that respond to Western ideals and expectations. This article analyzes how Italian Catholic teachers use online representations of East Asian religions in their lessons to teach these traditions. The aim is to shed light on the interplay, facilitated by online environments, between contemporary processes of Eurocentric and Orientalist interpretation and the educational and confessional motivations of confessional religious education teachers. The result of the analysis indicates that these factors concur to reinforce misleading representations, which contradicts the intercultural aims proclaimed by teachers and other Teaching of Catholic Religion stakeholders. Nevertheless, this article also individuates those elements that could be fruitfully framed in an academic study-of-religions perspective and suggests a modality of cooperation between Catholic Religion teachers and scholars of religions.
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Alikberov, A. K. "THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS." Islam in the modern world 14, no. 3 (October 2, 2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.
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The article is devoted to the system classifi cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classifi cation of religions is more a system of classifi cations than a classifi cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation), on the sources of the doctrine (the religion of the scriptures), on the methods of obtaining information, or, in the religious paradigm, religious knowledge /hidden truths (prophetic, non-prophetic, etc.). The author tries to fi nd conjugations between these classifi cations. The system-communication method is one of many possible ways of scientifi c knowledge of religion, which allows us to divide complex social essences and phenomena into composite elements, and each of them in their close interconnection and interaction with other elements of systematic knowledge, taking into account the specifi city of religious communication.
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Robey, Molly. "World Religions and the College Girl: Secularism and New Womanhood in Elizabeth W. Champney's Three Vassar Girls Series." Religion & Literature 54, no. 3 (September 2022): 97–120. http://dx.doi.org/10.1353/rel.2022.a908575.
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ABSTRACT: This essay explores the intersections of religion, secularism, and feminism in the popular Three Vassar Girls series, written by Elizabeth W. Champney between 1882 and 1892. I argue that these novels illuminate the manner in which secular New Womanhood was configured in the context of the emerging science of world religions. That Champney's Vassar Girls participate in the construction of this world religions discourse is, in itself, notable, but more significant is the manner in which their comparative religious study is tied to their feminism. For the Vassar Girls, examining others' religious beliefs and practices ultimately confirms the universality of the liberal Protestant Christianity to which they subscribe. The women's Protestant spirituality—personal, transcendent, concerned with essences not things—informs and warrants their emancipation as women; through religious experience, the women feel called to lives of service, professional achievement, and independence. Their emancipation in turn serves to validate their belief in their own nondoctrinal Protestantism as the single universal, world religion. The Three Vassar Girls series allows us to see one way in which secular feminism was configured at the close of the nineteenth century, through an emerging world religions discourse that celebrated pluralism while presuming liberal Protestant spirituality. This essay aims to recover the work of a neglected, prolific writer of adolescent literature and to bridge important conversations taking place in Religious Studies and U.S. Literary Studies regarding secularism, the origins of Religious Studies, and women writer's engagement with religion.
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Pinatik, Hun Johanis Alfrits, Izak Y. M. Lattu, and Tony Tampake. "From Spatial Domination to Virtual Space Solidarity Tactics: Perjuangan Bersama Untuk Mengatasi Ketidakadilan Terhadap Penghayat Agama Lokal Minahasa." Jurnal Studi Agama 8, no. 1 (June 16, 2024): 50–76. http://dx.doi.org/10.19109/jsa.v8i1.22108.
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Many studies have explored indigenous religious believers struggle against world religions domination. However, studies on the employment of virtual space to heighten indigenous believers' tactical solidarity from the Global South remain understudy. This paper explores indigenous religious followers' struggles through access to virtual space as a tactic of everyday solidarity against world religions spatial domination and the state politics of religion in North Sulawesi, Indonesia. It focuses on the efforts of Minahasa indigenous religious believers to advocate for their existence through virtual media collectively. Indigenous religious believers have experienced various forms of spatial domination, such as destroying ancestral sites and ritual places that they consider sacred to realize their beliefs. The single truth perspective has produced the domination of the world religions monotheistic paradigm and the state politics of religion. The single truth has resulted in hate speech, stigmatization, and physical destruction of indigenous religious sacred sites. Through click activism, indigenous religious believers employ virtual media to advocate Minahasa indigenous religions/beliefs. The concept of tactical media is used in this study to analyze how the tactics of indigenous religious believers collectively produce a discourse of resistance critique and discourse on the importance of their places of belief to the public. This study uses qualitative research: observation, in-depth interviews, and literature review to argue that indigenous religious believers have tactically used virtual media as a critical discourse of resistance to the spatial domination constructed by world religious relations and state religious policies.
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Brooks, Sarah B. "Secondary teacher candidates’ experiences teaching about religion within a history curriculum." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 180–91. http://dx.doi.org/10.1108/ssrp-05-2019-0032.
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Purpose The National Council for the Social Studies (2014, 2017) has called for increased attention to religion in social studies curriculum. A small but growing body of research has examined the preparation of social studies teacher candidates to teach about world religions, but critical questions remain. The purpose of this paper is to explore the question: what is the experience of the secondary social studies teacher candidate as he/she teaches about religion in a high school, world history course? Design/methodology/approach This study employed a phenomenological approach to examine the experiences of six teacher candidates as they endeavored to teach about world religions through a two-semester, intensive internship. Findings Findings, drawn from individual interviews with the candidates, suggest that their efforts to teach about religion were marked by fears, worries and concerns. Additionally, candidates understood their personal religious identities and experiences as significant influences on their experience teaching about religion. Finally, candidates experienced several features of their internship as key supports in their efforts to teach about religion. Originality/value This paper concludes with a series of recommendations for strengthening the preparation of social studies teacher candidates to teach about religion in public school settings.
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Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (July 7, 2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.
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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
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Scott, Gregory Adam. "Timothy Richard, World Religion, and Reading Christianity in Buddhist Garb." Social Sciences and Missions 25, no. 1-2 (2012): 53–75. http://dx.doi.org/10.1163/187489412x624284.
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This article examines some of the published works of the missionary Timothy Richard (1845 - 1919), and analyzes how his mission experience played a foundational role in his study of religion. It argues that his work and his approach to Chinese religions challenged established views of the relationships between the world religions held by his contemporaries. The latter section focuses on his studies of Mahāyāna Buddhism and how they sought a familiar religious revelation clad in foreign clothing. Finally it suggests that his experience might complicate our picture of orientalist scholarship in the late nineteenth and early twentieth centuries.
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Hofri-Winogradow, Adam S. "A Plurality of Discontent: Legal Pluralism, Religious Adjudication and the State." Journal of Law and Religion 26, no. 1 (2010): 57–89. http://dx.doi.org/10.1017/s0748081400000916.
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The norms that the official legal systems of North American and European states apply do not derive directly from any religion. While some of those norms, such as some of the norms governing marriage, do originate, historically, in religion and religious law, no norms are today enforced by those legal systems because the norms are part of a specific religious legal order. And yet, adjudication according to religious norms is commonplace. In North America and Europe, the legal systems applying norms associated with specific religions to adherents of those religions are principally nonstate community tribunals. Outside this Northwestern world, state legal systems, particularly those of Muslim-majority jurisdictions, often permit religious normative materials to be applied to adherents of the relevant religions as a matter of state law. Both situations are examples of legal pluralism.The popularity of the application of religious norms by state legal systems throughout much of the contemporary world raises a challenge for the Western assumption that state-enforced legality and expressly religious norms should stay apart. Can a modern state provide its citizens, residents and others subject to its power with ajustandstablelegal order by referring them to norms associated with their several religions and enforced by state courts?
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Oky Bagas Prasetyo. "PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL." Edupedia 4, no. 2 (January 12, 2020): 11–20. http://dx.doi.org/10.35316/edupedia.v4i2.662.
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Pluralism in religion indicates the fact that historically religions present a plurality of traditions and their respective cultures. Pluralism in religion is not only implies an attitude of willingness to recognize the right of members of other religions to exist, but also has the meaning of being fair to other members. Philosophically, the term religious pluralism indicates a particular theory of relations between various traditions and culture itself. The theory interacts with relations between the various major world religions that reveal various conceptions, perceptions, and responses about one ultim, a divine reality full of mystery. The theory of interfaith relations, at least approached through two main formats, exclusivism and inclusivism. After reviewing the literature, the definition of religious pluralism, the situation of religious pluralism in social reality and Islamic education with a pluralist perspective are produced.
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Altman, Michael J. "Before Hinduism: Missionaries, Unitarians, and Hindoos in Nineteenth-Century America." Religion and American Culture: A Journal of Interpretation 26, no. 2 (2016): 260–95. http://dx.doi.org/10.1525/rac.2016.26.2.260.
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AbstractAmerican interest in and knowledge of religion in India began before Americans imagined Hinduism as a coherent world religion. In the eighteenth and nineteenth century, Americans used a variety of terms to describe, represent, and imagine the religious culture of India: Gentoos, Hindoos, religion of the Hindoos, Hindoo religion, Brahmanism, heathenism, and paganism. Each term meant different things to different writers at different times. But there was no Hinduism, a world religion originating in India and comparable to others, in America prior to the late nineteenth century. Americans read and wrote about “Hindoos” and “Hindoo religion,” something altogether different from Hindus and Hinduism. This article analyzes two examples of American representations of Hindoo religion before Hinduism. First, it examines American missionary reports about “Hindoo heathenism” written by American Board of Commissioners for Foreign Missions missionaries and published in American missionary journals in the early nineteenth century. Second, it examines the Unitarian interest in Rammohun Roy and his growing popularity in New England during the 1820s and 1830s. Unitarian interest in Roy and ABCFM missionary reports exemplify the ways Protestant questions and interests shaped the American understanding of religions and the eventual construction of “world religions” such as Hinduism to suit American Protestant concerns.
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Agyeman, Yaw Sarkodie, and Samuel Awuah-Nyamekye. "African Traditional Religion in Contemporary Africa: The Case of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 1–22. http://dx.doi.org/10.47963/ojorhv.v4i.347.
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Globalisation does not permit any religion to be an island to itself. Indigenous cultures all over the world bear the brunt of a consequent of globalisation--religious pluralism. On the continent of Africa, the five major world religions, notably Christianity and Islam, are slugging it out against each other and, most of the time, collectively against the indigenous religion of the African. Besides the challenges religious pluralism poses to the indigenous religion, Africa, like never before is being opened up for investment and the intrusion of the mass media and the internet. This paper is a general survey examining how the traditional religion of the African is responding to these realities using Ghana as a case study. It aims at an understanding of the current manifestation/s of the religion. The paper observes that syncretism has been used to analyse the current expression of the religion, but the paper takes the position that syncretism is not an adequate theory to explain current developments in the religion. It rather, advocates thetheories of the market and religious field as additional theories to explain current developments in the religious space in Africa, and for that matter, Ghana. The paper notes that though there is competition in the market, especially from impinging religions especially Christianity and Islam, opportunities have been opened to the indigenous religion making it to assume a transnational posture. It concludes that the future of African Traditional Religion will largely depend on its ability to respond to market realities in order to be continuously relevant to contemporary society.
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Speight, Allen. "The Sphinx and the Veil of Isis." Owl of Minerva 52, no. 1 (2021): 11–26. http://dx.doi.org/10.5840/owl202152532.
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Jon Stewart’s recent book offers an opportunity to re-explore one of the richest areas of Hegel’s cultural research during the Berlin period, the wide-ranging study of world religions developed in the second part of his Lectures on the Philosophy of Religion. While this treatment of world religious traditions has often been taken as out-of-date and narrowly Eurocentric, there are, as Stewart suggests, important contributions within Hegel’s developing work on pre-classical and Asian religions that remain of interest to contemporary philosophers of religion, art and history. This paper (1) compares the changes Hegel makes in the Lectures on the Philosophy of Religion to those in the Aesthetics lectures belonging to the same period; and (2) examines in particular how Hegel’s view of the relation between Athens and Jerusalem changed with developing knowledge of Egyptian and other near Eastern cultures.